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Thread: Inspirations

  1. #101

    Re: Inspirations


    Once the Brahmin, JAnussoni approached the Blessed One and spoke to him thus:

    "It's is said Master Gotama, 'Nibbana is directly visible, immediate, inviting one to come and see, worthy of application, to be personally experienced by the wise?"

    'when, Brahmin, a person is impassioned with greed.... depraved through hatred...bewildered through delusion, overwhelmed and infatuated by delusion, then he plans for his own harm, for the harm of others, for the harm of both; and he experiences in his mind suffering and grief. But when greed, hatred and delusion have been abandoned, he neither plans for his own harm, nor the harm of others, nor for the harm of both; and he does not experience in his mind, suffering and grief. In this way, Brahmin, is nibbana directly visible, immediate, inviting one to come and see, worthy of application, to be personally experienced by the wise"

    Anguttura nikaya A 3.55

  2. #102

    Re: Inspirations


    śruteḥ śataguṇaṃ vidyānmananaṃ mananādapi |
    nidiṃdhyāsaṃ lakṣaguṇamanantaṃ nirvikalpakam || 364 ||

    364. Reflection should be considered a hundred times superior to hearing, and meditation a hundred thousand times superior even to reflection, but the Nirvikalpa Samadhi is infinite in its results.

    brahmatattvamavagamyate dhruvam |
    nānyathā calatayā manogateḥ
    pratyayāntaravimiśritaṃ bhavet || 365 ||

    365. By the Nirvikalpa Samadhi the truth of Brahman is clearly and definitely realised, but not otherwise, for then the mind, being unstable by nature, is apt to be mixed up with other perceptions.


  3. #103

    Re: Inspirations

    God, who is described in the koran as "The Light of the Heavens and the Earth," cannot be seen by the bodily ( mundane) eye. He is visible only to the inward sight of the 'heart'

    In the next chapter we shall return to this spiritual organ, but I am not going to enter into the intricacies of Sufi psychology any further than is necessary. The ' vision of the heart' ( ru'yat al-qalb) is defined as '"the hearts beholding by the light of certainty that which is hidden in the unseen world"

    That is what Ali meant when he was asked " do you see God!" and replied: "how do we worship One whom we do not see?" The light of intuitive certainty (yaquin) by which the heart sees God is a beam of God's own light cast theirein by Himself; else no vision of Him were possible.

    "Tis the sun's self that let's the sun be seen"

    Illumination and ecstasy chapter 2

    The Mystics of Islam.

  4. #104
    Join Date
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    Re: Inspirations

    In Praise of God - A Sukta

    God does not reveal
    He has always been there; eternal and infinite

    Rishies of the Rig pursuing their quest of KA:
    ask Who is He whom all worship - Vishwa Upasate!
    And find their answer in Prajapati as Lord of the Universe
    the One who creates and nurtures (atmada, balda)
    and the One who gives immortality (yasya chaya amritam)

    Then comes Gargi the Brahmavadini, asking
    Antriksh the layer between Earth and the Sky
    A symbol of Past, Present and Future
    Where is That situated?

    And Upanishadas respond the One you seek is Self:
    Tatwam Asi - Aham Brahmasmi they resonate
    Call it Brahman or Ishwara, it matters not
    The reality is the same, only vipras call It by different names

    Scores of centuries later appear three wise Prophets of the Desert
    Pursuing the same eternal quest one after the other
    they “hear” voices of God and Angels
    Their own thoughts appearing as divine voices perhaps
    They call them Revelations and record them in their Holy Books

    Some sceptic call it “God Delusion”
    forgetting He has always been there to be realized;
    He does not have to reveal Himself
    His discovery may be the greatest discovery of Man!

    Dance with Shiva - live with Shiva - merge with Shiva

  5. #105

    Re: Inspirations


    "When the outgoing tendencies of the mind are arrested, when the mind is retained within the heart, when all its attention is turned on itself alone, that condition is Antarmukha Vritti. The Antarmukha Vritti is the indrawing energy of the mind owing to increase in Sattva. The Sadhaka can do a lot of Sadhana when he has this inward Vritti.

    The Bahirmukha Vritti is the outgoing tendency of the mind due to Rajas. When the vision is turned outward, the rush of fleeting events engages the mind. The outgoing energies of the mind begin to play. Further, on account of force of habit, the ears and eyes at once run towards sound and sight. Objects and desire are externalising forces. A Rajasic man full of desires can never dream of an inner spiritual life with Antarmukha Vritti. He is absolutely unfit for the practice of introspection.

    You will get Antarmukha Vritti (inward-moving mind) only after you have destroyed all the externalising powers of the mind. Vairagya and introspection help a lot in the attainment of this mental state. You must starve the mind by Vairagya and Tyaga (renunciation of desires, objects and egoism). You must learn the art of making the mind introspective or turned inward upon itself through the Yogic Kriya, Pratyahara (abstraction). Just as you have to take back with care your cloth that is fallen on a thorny plant by removing the thorns one by one slowly, so also you will have to collect back with care and exertion the dissipated rays of the mind that are thrown over the sensual objects for very many years.

    You will have to gather them patiently through Vairagya and Abhyasa, through Tyaga (renunciation) and Tapas and then march boldly with indefatigable energy towards God or Brahman. Those who know this practice can really be peaceful. They only can be really happy. When the mental rays are concentrated, illumination begins. Mind cannot do any havoc now. The mind cannot externalise itself. It can be kept inside the Hridaya-Guha (cave of the heart)."

    "As one iron shapes another iron, the pure mind of a person which makes efforts in the virtuous path should correct and mould his impure mind. Mind is unfailingly rendered pure through true, virtuous and pure actions and constant Satsanga (association with the wise). Speaking the truth and practice of Daya (pure compassion) are very great purifiers of mind. All lofty aspirations, all-embracing tendencies and pity-all go a long way in increasing the Sattvic material of the mind. The higher Manas is developed.

    Sacrifice, gift, compassion, study of the Vedas and speaking the truth: these five are purifying. The sixth is penance well-practised. The last one is highly purifying. Pilgrimage to sacred places is also purifying. You come in contact with holy persons there. You can have good Satsanga.

    Charity, Japa, Nishkama Karma, Yajna, Agnihotra, Brahmacharya, Sandhya, Tirtha-Yatra, Dama, Sama, Yama, Niyama, Svadhyaya, Tapas, Vrata, service of saints-all tend to purify the mind. There will be, doubtless, unalloyed bliss in the mind thus purified.

    A Mantra purifies the mind. Mere repetition of a Mantra, parrot-like, has very little effect. It has some benefit. It must be repeated with Bhava (feeling). Then it produces wonderful effects. The Mantra, unless inspired with the powerful will-force of one's own mind, cannot produce much effect.

    Study of philosophical works, right thinking, exercise of good and noble emotions, prayers and beneficent endeavours and, above all, regular and strenuous meditation are the means to improve the mind. These will bring about the rapid evolution of the mind. When the mind is purified, a hole is formed in the centre through which purity, light and knowledge flow from Brahman.

    A goldsmith converts 10 carat gold into 15 carat gold by adding acids and burning it several times in the crucible. Even so, you will have to purify your sensuous mind through concentration and reflection on the words of your spiritual preceptor and the Upanishadic sentences, meditation, Japa or silent repetition of the Name of the Lord, etc."

    "Mind gains great strength when the Vrittis are destroyed. It is not easy to destroy Vrittis (thought-waves) because they are innumerable. They should be taken up one by one and dealt with separately. Some Vrittis are very strong. They demand strong efforts for their destruction. Most of the Vrittis are very weak. Weak Vrittis melt away like rent clouds. Strong thoughts remain and frequently recur daily in the morning as soon as you rise from your bed.

    Be silent. Enter silence. Silence is Atman. Silence is Brahman. Silence is centre. Silence is the Hridaya-Guha (heart-cave). When the mind runs from one object to another, that state in the interval wherein you become mindless for a very short time is Svarupasthiti. That is Brahman. When the mind is controlled fully, Vrittis cease. When all the modifications subside, you enter into the silence then and then alone. Realise this, this very moment. Feel the divine glory and Brahmic splendour now by closing the eyes, by drawing the Indriyas, by stilling the mind, by silencing the thoughts, by sharpening the intellect, by purifying the Chitta, by meditating on Om, by chanting Om with Bhava (feeling). Keep up the continuity of Brahmic consciousness throughout the 24 hours. Have an unceasing flow of Atmic consciousness. This is very, very important. This is a sine qua non. This is a great desideratum.

    When all the Vrittis die, Samskaras and the frame of the mind remain. Samskaras can only be fried up by Nirbija-Samadhi."

    "Vritti means a whirl-pool. It is a wave of thought that arises in the Antahkarana. Vrittis are modifications of the mind. They are the effect of Avidya. When Avidya is destroyed by Jnana, Vrittis get absorbed in Brahman (Laya), just as water thrown in a heated pan is absorbed in the pan.

    Wherefrom does a Vritti arise? From the Chitta or mind. Why does a Vritti arise? It is Svabhava of Antahkarana. What is its function? It causes Avarana-Bhanga (removes the veil of Sthula Avidya that envelops the objects). It helps the evolution of a man till he attains perfection (Jivanmukti). It is Vritti that opens the Kundalini in a Jnani in the Ajna Chakra and joins it in Sahasrara. This is one path.

    The Chitta is the mind stuff. It is the mental substance. Vritti or thought-wave is a modification of that mental substance. It is a process. Just as waves and bubbles arise from the surface of the ocean, so also these Vrittis arise from the surface of the mind-ocean. Just as rays emanate from the sun, so also these mental rays (modification of Vrittis) emanate from the mind-sun. Just as the sun merges itself in the horizon at sunset by collecting all its rays, so also you will have to merge in that Sun of suns, Absolute Consciousness, Eternal Peace by collecting all the dissipated mental rays and dissolving the mind itself."

  6. #106

    Re: Inspirations


    Radium and the Rare Yogi

    Radium is a rare commodity. Yogins who have controlled their thoughts are also very rare in this world, like radium.
    Just as sweet perfume continuously emanates from an incense stick, so also divine perfume and divine effulgence (magnetic, Brahmic aura) radiate from a Yogi who has controlled his thoughts and who is constantly dwelling on Brahman or the Infinite.
    The effulgence and perfume of his face is Brahma-Varchas. When you hold in your hand a bouquet made of jasmine, rose and Champaka flowers, the sweet perfume pervades the whole hall and tickles all alike.
    Even so the perfume or fame and reputation (Yasas and Kirti) of a Yogi who has controlled his thoughts spreads far and wide. He becomes a cosmic force

    teṣāṁ satata-yuktānāṁ
    bhajatāṁ prīti-pūrvakam
    dadāmi buddhi-yogaṁ taṁ
    yena mām upayānti te

    Those who are constantly engaged (in me) in adoration and devotion, I endow them with the yoga of intellect by which they attain me.

    Bhagavad Gita 10.10

    Last edited by markandeya 108 dasa; 30 April 2018 at 06:47 AM.

  7. #107

    Re: Inspirations

    Last edited by markandeya 108 dasa; 19 June 2018 at 04:08 PM.

  8. #108

    Re: Inspirations


    sruti-vipratipanna te
    yada sthasyati niscala
    samadhav acala buddhis
    tada yogam avapsyasi

  9. #109

    Re: Inspirations

    All know that the drop merges into the ocean, but few know that the ocean merges into the drop."
    ― Kabir

  10. #110

    Re: Inspirations

    Openness is revealed to be unbiased, free of dualistic perception.
    This awakened mind that embraces all phenomena, moreover,
    is without extreme or bias and is subsumed within supreme openness.

    It is like infinite space that embraces the universe,
    without limit or center, beyond all imagination or description.
    In awareness, a supreme evenness free of extremes,
    phenomena—the world of appearances and possibilities, whether of samsara or nirvana—arise ceaselessly.

    Even as they arise, neither mind nor phenomena can be characterized as “things.”
    They are embraced within openness, the nature of phenomena.
    The seal of awakened mind, beyond which no one goes,
    is timelessly applied through supreme and wholly positive
    is embraced by the enlightened intent of the guru, protector of beings and spiritual master, and is itself sealed as the ever-awakened state, the vajra heart essence.

    This definitive meaning of the supreme secret is not within the reach of anyone who is not of the highest intelligence and good fortune.
    The theme of the vajra pinnacle is that there is no transition
    or change.
    Although this vast expanse of enlightened intent—utterly lucid,
    self-knowing awareness—is within oneself, it is difficult to always realize this.

    It is seen through the grace of the guru, glorious protector
    and spiritual master.

    It is termed “all phenomena embraced within uninterrupted

    The decisive experience of openness is the ultimate heart essence.
    Outer phenomena are unborn, the scope of pure awareness .
    They are beyond characterization or expression, since they do not abide in any specific way and neither come nor go.
    There is no division between inner phenomena arising and being free.
    They are like the traces of a bird in the sky—no frame of reference applies.
    Objects and mind, just as they are—and even naturally occurring awareness—are mere labels and beyond characterization or expression.
    They are free of elaboration.
    Since, as with space, there is no creator, this is the realm of emptiness, involving no effort or achievement,
    beyond good or bad, positive or negative, and beyond causality. The ten attributes do not apply.

    Completely spacious openness, the expanse free of characterization or expression, is timelessly empty, with no question of its being a phenomenon or not.
    It does not partake of existence.

    In great perfection, free of ordinary consciousness,
    one comes to a decisive experience of the inconceivable
    and inexpressible nature.

    The Precious Treasury of The Way Of Abiding, by Longchenpa
    Longchenpa one the most prolific and brilliant philosophers in Buddhist Himalaya
    Last edited by markandeya 108 dasa; 18 July 2018 at 02:52 AM.

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